MN 61 wrote:“What do you think, Rāhula? What is the purpose of a mirror?”

“For the purpose of reflection, venerable sir.”

“So too, Rāhula, an action with the body should be done after repeated reflection; an action by speech should be done after repeated reflection; an action by mind should be done after repeated reflection.

Repeated reflection is how one gets to know the mind, which is the beginning of understanding how to apply remedies as well as prevent infection, to say nothing of developing calm and insight.

"And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.

"And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, goodwill, and sympathy. It is in such a way that by protecting others one protects oneself.- Sedaka Sutta [SN 47.19]

The first step to realise that "there is craving in me".The 2nd step - "this craving leads to pain and difficulty"Then there arise the paradoxical craving/desire to be free from craving.Then begins Noble 8FP.The release comes gradually after that.

And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, & from idle chatter: This is called right speech.

§ 51. The ending of the effluents is for one who knows & sees, I tell you, not for one who does not know & does not see. For one who knows what & sees what? Appropriate attention & inappropriate attention. When a monk attends inappropriately, unarisen effluents arise, and arisen effluents increase. When a monk attends appropriately, unarisen effluents do not arise, and arisen effluents are abandoned. There are effluents that are to be abandoned by seeing, those that are to be abandoned by restraining, those that are to be abandoned by using, those that are to be abandoned by tolerating, those that are to be abandoned by avoiding, those that are to be abandoned by destroying, and those that are to be abandoned by developing.

2600htz wrote:Hello everyone! Once craving arises, how do we release it?many thanks.

First: don't think about it- that already is clinging.Dont' ponder 'bout of concepts how to...No concepts needed for letting go craving.Craving you feel before it becomes clinging.Feeling arises before thought.

Craving manifests as tension and tightness in body and mind.Whenever you recognize it, release it. Let it go.Relax from it and return to what you where doing in the present moment (with love).

daverupa wrote:Repeated reflection is how one gets to know the mind, which is the beginning of understanding how to apply remedies...

This doesn't answer the question. Assume the questioner has got to a full understanding of his craving, through repeated reflection. How, then, does he release that craving? Or does gaining such "full understanding", through mindfulness, lead automatically to release?

SarathW wrote:There are effluents that are to be abandoned by seeing,...

How doe one "see" appropriately?

SarathW wrote: ... those that are to be abandoned by restraining, those that are to be abandoned by using, those that are to be abandoned by tolerating, those that are to be abandoned by avoiding, those that are to be abandoned by destroying, and those that are to be abandoned by developing.

How do you restrain, use, tolerate, avoid, destroy and develop appropriately? Any examples?

daverupa wrote:Repeated reflection is how one gets to know the mind, which is the beginning of understanding how to apply remedies...

This doesn't answer the question. Assume the questioner has got to a full understanding of his craving, through repeated reflection. How, then, does he release that craving? Or does gaining such "full understanding", through mindfulness, lead automatically to release?

Full understanding means knowing how unarisen aspects arise, how arisen aspects cease, and so forth, so the suggestion that a full understanding exists alongside confusion about the remedy doesn't line up.

It isn't necessarily automatic either - learners still take instruction, still make exertion - but full understanding does lead to release. Or perhaps they're the same thing? I'm not clear on how to parse the ordinal minutiae, but that doesn't seem very relevant.

"And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.

"And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, goodwill, and sympathy. It is in such a way that by protecting others one protects oneself.- Sedaka Sutta [SN 47.19]